THE PASCHAL LAMB AND THE LION | friar, Obiorah Clement, OCD

THE PASCHAL LAMB AND THE LION

By friar, Obiorah Clement, OCD

This topic raises a lot of questions, connections and concerns as to the significance of these somewhat opposing metaphors or characters of Lamb and the Lion in reference to Jesus and as it applies to our Christian life. Understood in a Jewish context, they are tied to the two aspects of Y’SHUA; the suffering Son and the Son of the right hand. The former is evident in the notion of salvation as brought about through atonement for sin depicted by the character of the Passover lamb. And the latter, serving the divine justice in the messianic conquest or political emancipation, depicted by the character of the Lion of the tribe of Judah. The New Testament is replete with strong references to Old Testament figures in a bid to appreciate the salvific mission of Christ, and how it ushers a new world order or the messianic era, promised by God in the unfolding of history.

Nicholas Fredrick holds that this might as well pose a riddle of sorts: Can victory be obtained through submission? Can one conquer through meekness? Can life be obtained through death? 

Our first point of call is to expose the distinct characters of the Lamb and a Lion in reference to Jesus, and what follows is the significance they hold for us Christians.

The character of the (paschal) Lamb

The idea of Lamb for an ordinary Jewish person is suggestive of sacrifice and sin offerings. This is not far-fetched from the temple rituals high in Jerusalem. On this mountain (of Jerusalem), the Lord himself will provide a lamb for the Sacrifice. Gn 22:8 Since the blood of sheep and calves prove inefficient to wipe away sin, except in that which they prefigure, Christ’s self-offering unto death. When this unblemished victim appeared, John the Baptist, pointed him out BEHOLD THE LAMB OF GOD WHO TAKES AWAY THE SINS OF THE WORLD. Jn 1:29. By so doing, he reveals that Jesus is the Eternal Son and at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, as the Paschal Lamb, the symbol of Israel's redemption at the first Passover. Pope Benedict XVI makes an important observation in his vol II of Jesus of Nazareth: it states, “Jesus dies at the moment when the Passover lambs are being slaughtered in the Temple. Jesus dies as the real lamb, merely prefigured by those slain in the temple.” More so, the letter to the Hebrews highlights the efficacy of Christ’s unique, unrepeated and eternal sacrifice. Where, he is himself the priest, victim and altar of sacrifice as the sole mediator and minister of the new covenant in the heavenly sanctuary. In our flesh, he achieves an unrestricted access to the Father through the sacrifice of reconciliation that advances the peace and salvation of the world. See Heb 9:11-28

The Conquering Lamb – the LION of the tribe of Judah

The context of Revelation 5 invariably shows what happened in the heavenly sanctuary. To “conquer” is often predicated of Lion or any ferocious animal as subduing its prey. One of the elders in the heavenly court says, “the Lion of the tribe of Judah, the Root of David, has conquered to open the book, and to loose the seven seals thereof” Rev 5:5. Yet, upon seeing this “Lion,” it was no lion at all. Rather, John sees a “Lamb as it had been slain” and still lives. This is the Lamb of God, the meek and docile character of the Suffering servant who willingly accepted death. The regal power of the Lion is manifest as the victory or glorification of the suffering Son. In the same vein, Jesus the PASCHAL LAMB assumes same quality as the “Conquering Lamb” who through his resurrection conquers death, the last enemy. For St. Augustine of Hippo, Jesus is called the Lion of Judah in view of his resurrection, and the lamb for his self-sacrifice, who endured death as a lamb; and devoured it as a Lion (Sermon 375A).

MESSIANIC REIGN: THE ALLEGORY OF THE LAMB AND LION AT PEACE

Salvation for the Jews, is the dawning of the messianic era. The messianic age is identified by the prophet Isaiah in his allegory of Lion and Lamb at peace. In his days shall justice flourish, and great peace till the moon fails. (Ps. 71) Does this signal a reconciliation of the opposing characters of the Lamb and Lion in a personality? Christ is the full realization of the prophecies and the promise of the new age of peace, different from the world’s. If this is the case, then, shall the prophesy of Isaiah hold true, “the wolf and the lamb shall graze together, and the lion shall eat straw like the ox… they shall do no evil or harm in all My Holy Mountain.” Says the Lord. Cf. Isaiah 65:25, in preceding chapters … a little boy will lead them. Is 11:6. This is an allegory of the peace tenable in the conciliation of the characters of meekness and docility with the ferociousness and courage of the Lion in a person. This sought of resonates with Jesus’ injunction, …be wise as serpent and harmless as a dove. Mt 10:16

THE LAMB’S BOUNTY: the daily evidence of the Resurrection 

Christian Morality for most part has been faulted for fostering a weak or slave morality for the sake of peace, by encouraging forgiveness, love of enemies and kindness beyond interest so as to have a share in the life beyond. On the contrary, the power of the resurrection is evident each time our love succeeds in conquering injustice and hate. It takes the strength and courage of a lion to achieve such feat. Here the question of virtue comes to play. We cannot be assured of virtue if the capacity to do otherwise is lacking. Just like we cannot ascribe honesty to one who has not the option to dishonesty. Similarly, forgiveness and cowardice can be mistaken, except in case where the victim has the capacity to inflict a fatal blow but chooses to forgive. This in turn has a far-reaching effect on our understanding of virtue and how we can dethrone the wrong notion of power that are antithetical to the Christian values. In what other way can we partake of this peace bounty and be channels of this gift of peace to the world? 

RELEVANCE OF STUDY

The unprecedented happened in human history, with Christ’s resurrection from the dead. Put this way the resurrection sought of vindicate the manner of life Christ proposes for our emulation as Christians. At each Easter we celebrate the triumph of the victor-Christ who establishing a new world order through the paschal events. Death has no claim us, leaving us no choice but to conform to the world value system. As Christians we can prove a reconciliation of the strength and courage of a Lion with the docility and meekness of a lamb of sacrifice. The result is the peace the world cannot give.

As we live in the real active dynamic relationship with the Lord, the effect of the resurrection still reverberates in our lives as Christians, who are agents of change, ushering in the new world order where the weak and poor are no less respected than the strong or rulings class. Christianity vehemently opposes the indiscriminate use or abuse of power or strength. As the magna carta for the early Christian community in Rome, “those who are strong ought to bear the shortcomings of the weak and not to please ourselves.” Rm 15:1 Our strength consists in lifting others up and not trample them underfoot.

New world Morality: The resurrection of Christ vindicates a new morality where the strong and the weak live amicably. Thus, overhauling the world’s consumerism tendencies, where the disadvantaged are shortchanged or marginalized on the bases of utility and productivity. If Christians must witness to the resurrection, as agents of change in the management of crisis. This in turn ushers a new way of peace resolution until the end of the ages.

Relationship and companionship: Relationship is established just whenever there is something to share. So, it can either be parasitic, interdependent, or altruistic. Either way, the natures of the parties are revealed. The weak and the strong can benefit and learn from each other’s nature in a way that fosters true companionship, where the one is mirrored in the other. Here, the lamb though weak and submissive now exhibits the strength of a Lion in a willing self-sacrifice and vice-versa. That is what friendship is all about. This is purpose of the incarnation story, that we are deified in the eternal exchange of love. Yet, none of the parties lose their essential quality. This for st. Therese of Lisieux best describes the Garden of God – Karmel.

How can we be channels of peace and reconciliation as Christians?

In 1972 Pope Paul VI on the World Day for Peace, said “is you want peace, work for Justice.” Working for Justice remains paramount in the Church’s social teachings as a way promoting social order. We don’t have to be victims before we can speak out about any ill. The injunction to be peacemakers identifies us as Children of God and heirs of the Kingdom. Christians in every works of life must sanctify their work by adhering to the work etiquettes insofar as it ensures respect for human dignity. The resurrection of Jesus from death assures us of our life unconditioned by the contingencies of this passing world. Our struggles for better world reflect our self-sacrifice as do the just who follow the LAMB OF GOD wherever he went. Rev 14:4

CONCLUSION

No doubt, the reality of the resurrection remains a cosmic event, that forever altered the course of history. Made sons and daughters of the Father through adoption, we become agents of peace by promoting the Kingdom values identified as prophetic; in bearing counter witness to evil and vehemently opposing it deeds, priestly; in offering the sacrifice of submission or penance so as to achieve the habitual and firm disposition to do the good, and kingly; in judging aright and ordering our passions through of obedience of faith in the divine will – for in your will is our peace.